Ezra and Nehemiah are two books of the Old Testament of the Bible, originally one work in the Hebrew canon.以斯拉和尼希米记是两本书的旧约的圣经，本来一工作在希伯来文佳能。 Written between 450 and 250 BC and named for two political and religious reformers in the postexilic Jewish community, they relate aspects of Jewish history from 538 BC to about 420 BC.书面之间的450和250 BC和的名字命名的两个政治和宗教的改革者，在postexilic犹太社区，他们的关系方面，犹太人的历史从公元前538至约公元前420 。 Because of the confused organization of the books, the chronology of the two reformers and their work is uncertain.因为混乱的组织书籍，时序两个改革者，他们的工作是不确定的。
With some rearrangement of contents, the purposes of scribe Ezra's mission to Jerusalem from the Persian court in 458 BC may be seen to have been to introduce stricter observance of the Law and to dissolve marriages with foreigners; the purposes of Governor Nehemiah's two missions to Jerusalem in 445 BC and 432 BC may be seen to have been to fortify and resettle the city, reform temple organization, oppose mixed marriages, and secure loyalty to these reforms by a covenant.与一些重排的内容，目的刀以斯拉的使命，以耶路撒冷从波斯法院在458年，可视为已被引入更严格的遵守法律和解散婚姻与外国人;的目的总督尼希米记的两次访问耶路撒冷在445年和432年，可视为已进一步巩固和安置城市，改革庙组织，反对异族通婚，和安全的忠诚，这些改革的一个公约。 To many scholars, however, the accounts of the reforms seem intelligible only on the assumption that Nehemiah preceded Ezra, whose arrival they date 428 or 397 BC.许多学者，但是，帐目的改革，似乎理解，不仅对假设尼希米记之前，以斯拉，他们的到来，他们的日期428或397年。 Some scholars believe Ezra and Nehemiah were prepared as a supplement to 1 and 2 Chronicles and written by the same hand.有学者认为，以斯拉和尼希米记准备作为补充，以1和第2款方志和书面由同一手。 This view is challenged by others.这种观点是质疑别人。
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Bibliography
参考书目
J Blenkensop,
Ezra - Nehemia: A Commentary (1988); JM Myers, ed., The Anchor Bible: Ezra and
Nehemiah (1965). j blenkensop ，以斯拉-n ehemia：评论（ 1 988年） ; j
m迈尔斯，教育署，锚定圣经：以斯拉和尼希米记（ 1 965年） 。
Book of Nehemiah尼希米记
Ezra, help.以斯拉，帮助。 (1.) A priest among those that returned to Jerusalem under Zerubabel (Neh. 12:1). （ 1 ）一名神职人员之间的那些返回耶路撒冷下zerubabel （ neh. 12时01分） 。 (2.) The "scribe" who led the second body of exiles that returned from Babylon to Jerusalem BC 459, and author of the book of Scripture which bears his name. （ 2 ） “刀”谁主导的第二次身体的流亡者返回从巴比伦到耶路撒冷公元前459 ，和本书的作者的经文，这事关他的名字。 He was the son, or perhaps grandson, of Seraiah (2 Kings 25:18-21), and a lineal descendant of Phinehas, the son of Aaron (Ezra 7:1-5).他的儿子，或者也许孙子， seraiah （ 2国王25:18-21 ） ，和直系后代，非尼哈，儿子艾伦（以斯拉7:1-5 ） 。 All we know of his personal history is contained in the last four chapters of his book, and in Neh.所有我们知道他的个人历史是中所载的最后四章他的著作，并在neh 。 8 and 12:26. 8和12时26分。 In the seventh year of the reign of Artaxerxes Longimanus (see DARIUS), he obtained leave to go up to Jerusalem and to take with him a company of Israelites (Ezra 8).在第七个年头的统治artaxerxes缦努士（见大流士） ，他获得了离开去到耶路撒冷，并采取与他公司的以色列人（以斯拉8 ） 。 Artaxerxes manifested great interest in Ezra's undertaking, granting him "all his request," and loading him with gifts for the house of God. artaxerxes表现出极大的兴趣，以斯拉的承诺，给予他“所有的请求，请他”和装载他的礼物，供内务上帝。 Ezra assembled the band of exiles, probably about 5,000 in all, who were prepared to go up with him to Jerusalem, on the banks of the Ahava, where they rested for three days, and were put into order for their march across the desert, which was completed in four months.以斯拉组装乐队的流亡者，大概约5000在所有，谁愿意去与他到耶路撒冷，对银行的ahava ，他们在那里休息了3天，被放进为了让他们的三月全国沙漠，这是于四个月内完成。
His proceedings at Jerusalem on his arrival there are recorded in his book.他的诉讼在耶路撒冷对他的到来有记录在他的著作。 He was "a ready scribe in the law of Moses," who "had prepared his heart to seek the law of the Lord and to do it, and to teach in Israel statutes and judgments."他是“一个现成的刀，在法律上的摩西， ”谁“准备了他的心，以寻求法律的主这样做，和教导，在以色列的章程和判决” 。 "He is," says Professor Binnie, "the first well-defined example of an order of men who have never since ceased in the church; men of sacred erudition, who devote their lives to the study of the Holy Scriptures, in order that they may be in a condition to interpret them for the instruction and edification of the church. It is significant that the earliest mention of the pulpit occurs in the history of Ezra's ministry (Neh. 8:4). “他说： ”教授binnie ， “首先，清楚界定的例子，令男人谁以来，从来没有停止在教会中;官兵的神圣博学，谁抓他们的生命，以研究圣经，为了使他们可能是在一个条件来解释他们的指示和教化的教会，这是很重要的是，最早提及该坛发生在历史上以斯拉的部（ neh. 8时04分） 。
He was much more of a teacher than a priest.他被更多的教师超过一名牧师。 We learn from the account of his labours in the book of Nehemiah that he was careful to have the whole people instructed in the law of Moses; and there is no reason to reject the constant tradition of the Jews which connects his name with the collecting and editing of the Old Testament canon.我们从他的帐户的劳动，在尼希米记，他谨慎地有全国人民的指示，在法律上的郑慕智;实在没有理由拒绝不断的传统，犹太人连接他的名字与收集和编辑旧约佳能。 The final completion of the canon may have been, and probably was, the work of a later generation; but Ezra seems to have put it much into the shape in which it is still found in the Hebrew Bible.最后完成的佳能可能已经，而且可能是，这项工作的一个后人;以斯拉，但似乎已经把它变成形状，在它仍发现在希伯来文圣经。 When it is added that the complete organization of the synagogue dates from this period, it will be seen that the age was emphatically one of Biblical study" (The Psalms: their History, etc.). For about fourteen years, ie, till BC 445, we have no record of what went on in Jerusalem after Ezra had set in order the ecclesiastical and civil affairs of the nation. In that year another distinguished personage, Nehemiah, appears on the scene.当它补充说，完成组织的犹太教堂日期从这一时期，这将是可见的年龄是一强调，圣经研究“ （诗篇：他们的历史，等等） 。大约十四年，即到公元前445 ，我们有没有记录了什么就在耶路撒冷后，以斯拉定，为了教会和民间的事务，民族，在这一年的另一个杰出的人物，尼希米记，出现在现场。
After the ruined wall of the city had been built by Nehemiah, there was a great gathering of the people at Jerusalem preparatory to the dedication of the wall.后毁墙市已建成尼希米记，是一个伟大的盛会人民的在耶路撒冷的筹备工作的奉献精神在墙上。 On the appointed day the whole population assembled, and the law was read aloud to them by Ezra and his assistants (Neh. 8:3).于指定日期整个人口的聚集，和法律朗读他们的以斯拉和他的助手（ neh. 8时03分） 。 The remarkable scene is described in detail.出色的现场中有详细的说明。 There was a great religious awakening.有一个伟大的宗教觉醒。 For successive days they held solemn assemblies, confessing their sins and offering up solemn sacrifices.连续几天，他们举行了庄严的集会，承认他们的罪孽，并提供了庄严的牺牲。 They kept also the feast of Tabernacles with great solemnity and joyous enthusiasm, and then renewed their national covenant to be the Lord's.他们不断也住棚节与伟大的严肃性和欢乐的积极性，然后重新本国盟约成为主的。 Abuses were rectified, and arrangements for the temple service completed, and now nothing remained but the dedication of the walls of the city (Neh. 12).虐待被纠正，并安排庙服务完成，现在没有，但仍然是奉献精神的墙壁，市（ neh. 12 ） 。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
This book is the record of events occurring at the close of the Babylonian exile.这本书是记录发生的事件结束时，巴比伦的流亡。 It was at one time included in Nehemiah, the Jews regarding them as one volume.这是在同一时间，包括在尼希米记，犹太人对于他们作为一个卷。 The two are still distinguished in the Vulgate version as I.两个仍然尊敬，在武加大版本，作为一 and II. 第一和第二。 Esdras. It consists of two principal divisions: (1.) The history of the first return of exiles, in the first year of Cyrus (BC 536), till the completion and dedication of the new temple, in the sixth year of Darius Hystapes (BC 515), ch. 埃斯德拉斯，它包括两个主要的部门： （ 1 ）历史上首次返回的流亡者，在第一年的赛勒斯（公元前536 ） ，直至完成和献身精神的新庙，在第六年大流士hystapes （公元前515 ） ，甲烷。 1-6. 1月6日。 From the close of the sixth to the opening of the seventh chapter there is a blank in the history of about sixty years.从封闭的六分之一到开幕的第七章有一个空白，在历史上约六十年。 (2.) The history of the second return under Ezra, in the seventh year of Artaxerxes Longimanus, and of the events that took place at Jerusalem after Ezra's arrival there (7-10). （ 2 ）历史上第二个下返回以斯拉，在第七年artaxerxes缦努士，以及所发生的事件在耶路撒冷后，以斯拉的到来有（ 7月10日） 。 The book thus contains memorabilia connected with the Jews, from the decree of Cyrus (BC 536) to the reformation by Ezra (BC 456), extending over a period of about eighty years.因此，这本书包含的纪念品与犹太人，从法令赛勒斯（公元前536 ）改革由以斯拉（公元前456 ） ，延伸，为期约八十年。 There is no quotation from this book in the New Testament, but there never has been any doubt about its being canonical.有没有报价，由这本书在新约圣经，但从来没有被任何怀疑其正在典型。 Ezra was probably the author of this book, at least of the greater part of it (comp. 7:27, 28; 8:1, etc.), as he was also of the Books of Chronicles, the close of which forms the opening passage of Ezra.以斯拉，可能是作者的这本书，至少大部份的资讯科技（ comp. 7时27分， 28日; 8:1等） ，他还帐簿方志，关闭，其中形式开放通过以斯拉。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
Nehemiah, comforted by Jehovah.尼希米记，安慰的耶和华。 (1.) Ezra 2:2; Neh. （ 1 ） 。以斯拉2时02分; neh 。 7:7. 7时07分。 (2.) Neh. （ 2 ） 。 neh 。 3:16. 3时16分。 (3.) The son of Hachaliah (Neh. 1:1), and probably of the tribe of Judah. （ 3 ）的儿子hachaliah （ neh. 1:1 ） ，并可能是该部落的犹大。 His family must have belonged to Jerusalem (Neh. 2:3).他的家人必须有属于耶路撒冷（ neh. 2时03分） 。 He was one of the "Jews of the dispersion," and in his youth was appointed to the important office of royal cup-bearer at the palace of Shushan.他是一个“犹太人的分散” ，在他的青年被任命为这一重要职务，皇家杯的旗手在宫殿的蜀山。 The king, Artaxerxes Longimanus, seems to have been on terms of friendly familiarity with his attendant.国王， artaxerxes缦努士，似乎已对条款的友好熟悉他的服务员。 Through his brother Hanani, and perhaps from other sources (Neh. 1:2; 2:3), he heard of the mournful and desolate condition of the Holy City, and was filled with sadness of heart.通过他的兄弟hanani ，或许从其他来源（ neh. 1时02分; 2时03分） ，他听到的哀痛和荒凉的条件圣城，并充满了悲伤的心。 For many days he fasted and mourned and prayed for the place of his fathers' sepulchres.许多天，他禁食，并表示哀悼和祈祷的地方，他的父亲sepulchres 。 At length the king observed his sadness of countenance and asked the reason of it.在长度国王观察他的悲哀countenance ，并询问原因。 Nehemiah explained it all to the king, and obtained his permission to go up to Jerusalem and there to act as tirshatha, or governor of Judea.尼希米记解释，这一切向国王，并获得他的许可，去了耶路撒冷和有作为tirshatha ，或总督朱迪亚。
He went up in the spring of BC 446 (eleven years after Ezra), with a strong escort supplied by the king, and with letters to all the pashas of the provinces through which he had to pass, as also to Asaph, keeper of the royal forests, directing him to assist Nehemiah.他到了在春季公元前446 （ 11年后，以斯拉） ，具有强烈的护送供应由国王，并发信给所有pashas的省份通过，他不得不通过，也asaph ，蓄养的皇家森林，指挥他，以协助尼希米记。 On his arrival he set himself to survey the city, and to form a plan for its restoration; a plan which he carried out with great skill and energy, so that the whole was completed in about six months.对他的到来，他自己调查的城市，形成一个计划，其恢复;一项计划，他进行的，与伟大的技巧和能源，使整个完成，在6个月左右。 He remained in Judea for thirteen years as governor, carrying out many reforms, notwithstanding much opposition that he encountered (Neh. 13:11).他仍然在朱迪亚为十三年，作为总督，进行了很多改革，尽管有许多反对他所遇到的（ neh. 13时11分） 。 He built up the state on the old lines, "supplementing and completing the work of Ezra," and making all arrangements for the safety and good government of the city.他建立了国家对旧线， “补充和完善的工作以斯拉” ，使所有的安排，为安全和良好的政府城市。 At the close of this important period of his public life, he returned to Persia to the service of his royal master at Shushan or Ecbatana.在结束对这个重要时期，他的公共生活，他回到波斯，以服务他的皇家掌握在蜀山或埃克巴塔那。
Very soon after this the old corrupt state of things returned, showing the worthlessness to a large extent of the professions that had been made at the feast of the dedication of the walls of the city (Neh. 12. See EZRA).很后不久，这旧的腐败，国家的东西回来，显示毫无价值相当大的程度上的专业人士认为，已经取得了在节日的奉献精神的墙壁，市（ neh. 12 。见以斯拉） 。 Malachi now appeared among the people with words of stern reproof and solemn warning; and Nehemiah again returned from Persia (after an absence of some two years), and was grieved to see the widespread moral degeneracy that had taken place during his absence.玛拉基现在出现的人民内部同的话，严正谴责和严正警告;尼希米记再次返回，从波斯（后缺乏一些二年） ，并痛心地看到，普遍的道德简并表示，已采取的地方，在他离港期间。 He set himself with vigour to rectify the flagrant abuses that had sprung up, and restored the orderly administration of public worship and the outward observance of the law of Moses.他把自己与活力，以纠正公然侵权行为，已涌现出，并恢复了秩序，政府的公共崇拜和向外守法的郑慕智。 Of his subsequent history we know nothing.他随后的历史中，我们一无所知。 Probably he remained at his post as governor till his death (about BC 413) in a good old age.大概，他仍然在他担任总督，直至他去世（约公元前413 ）在一个良好的晚年。
The place of his death and burial is, however, unknown.的地方，他的死亡和埋葬，但未知之数。 "He resembled Ezra in his fiery zeal, in his active spirit of enterprise, and in the piety of his life: but he was of a bluffer and a fiercer mood; he had less patience with transgressors; he was a man of action rather than a man of thought, and more inclined to use force than persuasion. His practical sagacity and high courage were very markedly shown in the arrangement with which he carried through the rebuilding of the wall and balked the cunning plans of the 'adversaries.' “他类似于以斯拉在他强烈的热情，在他的积极的企业精神，并在孝道，他的生活：但他是一个bluffer和激烈的情绪;他少耐性， transgressors ，他是一名男子的行动，而非一名男子的思想，更倾向于使用武力比说服他实际的远见卓识和高勇气都非常显着表明，在安排与他进行重建围墙和犹豫不决狡猾的计划'的对手。 The piety of his heart, his deeply religious spirit and constant sense of communion with and absolute dependence upon God, are strikingly exhibited, first in the long prayer recorded in ch. 1:5-11, and secondly and most remarkably in what have been called his 'interjectional prayers', those short but moving addresses to Almighty God which occur so frequently in his writings, the instinctive outpouring of a heart deeply moved, but ever resting itself upon God, and looking to God alone for aid in trouble, for the frustration of evil designs, and for final reward and acceptance" (Rawlinson).该虔诚的，他的心，他深感宗教的精神和不断的责任感共融与和绝对依赖上帝，是引人注目的展示，首先，在长期的祷告记录在CH 。 1:5-11 ，其次，最显着，在什么已他所谓的' interjectional祈祷' ，这些短，但移动地址，万能的上帝所发生的，所以经常在他的著作，本能源源不断的心深受感动，但以往任何时候都休息后，本身的上帝，寻找上帝的援助，仅在捣乱，为挫折感，邪恶的设计，并作最后的奖励和接受“ （罗林森） 。
Nehemiah was the last of the governors sent from the Persian court.尼希米记是最后的省长发出从波斯法院。 Judea after this was annexed to the satrapy of Coele-Syria, and was governed by the high priest under the jurisdiction of the governor of Syria, and the internal government of the country became more and more a hierarchy.朱迪亚后，这是附在该satrapy对coele -叙利亚，是由高级神职人员管辖下的总督，叙利亚，以及政府内部的国家，成为越来越多的层次。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
The author of this book was no doubt Nehemiah himself.作者这本书是毫无疑问尼希米记自己。 There are portions of the book written in the first person (ch. 1-7; 12:27-47, and 13).有部分书在第一人称（ ch. 1月7日; 12:27-47 ，和13 ） 。 But there are also portions of it in which Nehemiah is spoken of in the third person (ch. 8; 9; 10).但也有部分，它在其中尼希米记发言的是在第三人（ ch. 8 ; 9 ; 10 ） 。 It is supposed that these portions may have been written by Ezra; of this, however, there is no distinct evidence.这是假定这些部分可能已被写以斯拉;这一点，不过，有没有明显的证据。 These portions had their place assigned them in the book, there can be no doubt, by Nehemiah.这些部分，有其指派的地方，他们在这本书中，不能有任何疑问，由尼希米记。 He was the responsible author of the whole book, with the exception of ch.他是负责的作者，整本书，与例外的CH 。 12:11, 22, 23. 12时11分， 22 ， 23 。 The date at which the book was written was probably about BC 431-430, when Nehemiah had returned the second time to Jerusalem after his visit to Persia.日期上这本书的书面大概是约公元前431-430 ，当尼希米记回来了，第二次到耶路撒冷后，他访问波斯。
The book, which may historically be regarded as a continuation of the book of Ezra, consists of four parts.这本书，这可能在历史上被视为延续这本书的以斯拉，组成四个部分。 (1.) An account of the rebuilding of the wall of Jerusalem, and of the register Nehemiah had found of those who had returned from Babylon (ch. 1-7). （ 1 ） 。交代重建的墙上，耶路撒冷，该登记册尼希米记发现，那些谁回来了，从巴比伦（ ch. 1-7 ） 。 (2.) An account of the state of religion among the Jews during this time (8-10). （ 2 ）一个帐户的国家宗教之间的犹太人在这段时间（ 8月10日） 。 (3.) Increase of the inhabitants of Jerusalem; the census of the adult male population, and names of the chiefs, together with lists of priests and Levites (11-12:1-26). （ 3 ）增加对耶路撒冷居民;普查的成年男性人口，及名称，酋长，连同名单，祭司和利（ 11-12:1-26 ） 。 (4.) Dedication of the wall of Jerusalem, the arrangement of the temple officers, and the reforms carried out by Nehemiah (12:27-ch. 13). （ 4 ） 。献身精神的墙上，耶路撒冷，安排庙人员，以及改革所进行的尼希米记（ 12时27分通道13段） 。 This book closes the history of the Old Testament.这本书结束的历史，旧约。 Malachi the prophet was contemporary with Nehemiah.玛拉基先知是当代与尼希米记。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
To consider chapter seven in detail, the Artaxerxes of verse one is considered as identical with the Ahasuerus of Esther's time, and Anstey regards him as identical also with the Darius Hystaspes named above.考虑第7章，详细， artaxerxes诗一被认为是完全相同的，与亚哈随鲁王的埃丝特的时间，和anstey方面，他是相同的，也符合大流士斯伯命名以上。 Ezra was a priest as well as a scribe (vv. 1-5).以斯拉是一名牧师，以及作为一个刀（ vv. 1月5日） 。 The "Seraiah" whose son (great grandson perhaps) he was, was the high priest slain by Nebuchadnezzar (2 Kings 25:18). “ seraiah ”他的儿子（大的孙子，也许）他，是高神父被杀害，由布恰德内扎尔（ 2国王25:18 ） 。 Jeshua, with whom we got acquainted in the last lesson, was also his grandson, but probably in another branch of the family. jeshua ，我们将与谁相识，在过去的教训，也是他的孙子，但可能在另一分行的家庭。 "Scribe" is the same as doctor, teacher, or rabbi, one learned in the law of Moses and Jewish traditions and customs (v. 10). “刀”是一样的医生，教师，或拉比，一据悉，在法律上的摩西和犹太人的传统和习俗， （五10 ） 。 How this Persian king came to be so interested is not known, unless, as some think, Esther had already become his queen, which would explain it.如何在这波斯国王来到这么有兴趣的是不知道，除非，有人认为，埃斯特已成为他的皇后，这将解释。 Others believe that after the death of the leaders of the earlier company, Zerubbabel and his associates, matters became so disordered in the province that leading Jews in Persia pleaded with the king to appoint this reform commission.其他人认为，死亡后的领导人早前的公司，所罗巴伯和他的同伙，成为事宜，使无序，在省领导的犹太人在波斯认罪，与国王任命这项改革委员会。
Observe the power granted Ezra to study conditions, as we now say (v. 14), to collect funds (vv. 15, 16), levy tribute (vv. 21, 22), appoint magistrates and judges (v. 25), and execute penalties (v. 26).观察所赋予的权力以斯拉研究条件，正如我们现在说（五14 ） ，以募集资金（ vv. 15日， 16日） ，征费的敬意（ vv. 21 ， 22 ） ，任命治安法官和法官（五25 ） ，和执行刑罚（五26 ） 。 As to chapter 8, the number of male adults accompanying Ezra was but 1,754, but there should be added women, children and servants, making perhaps three or four times that number.至于第8章中，有多少成年男性陪同以斯拉是，但1754年，但应加上妇女，儿童和公务员，也许3或4倍的数目。 Attention is called to verses 21 and 23.注意的是，所谓的以诗21日和23日。 The danger of such caravans from the marauding Arabs was so great as to make a military escort necessary.的危险，例如大蓬车从劫掠的阿拉伯人是那么大，以使军事护送必要的。 But Ezra's sensitive regard for God's honor before the heathen would not permit his asking for one.但以斯拉的敏感方面，为上帝的荣誉，前heathen不会允许他的要求之一。 It was a strong test of faith to which he and his companions were equal, and which God honored.这是一个强烈的考验，信仰，因为他和他的同伴都是平等的，上帝荣幸。 May the principle of its lesson not to be lost upon the reader.五月的原则，其教训不丢失后，读者。
Study the prayer carefully (vv. 5-15).研究祷告仔细（ vv. 5月15日） 。 The suppliant's attitude (v. 5), his sense of shame (v. 6), his unqualified confession (v. 7), his gratitude (vv. 8, 9), his deep conviction of sin (vv. 10-14), and his dependency only on divine mercy (v. 15).该suppliant的态度（五5 ） ，他的羞耻之心（五，六） ，他供认不合格（五7 ） ，感谢（ vv. 8 ， 9 ） ，他深深的信念，单仲偕（ vv. 10月14日） ，和他的依赖不仅对神圣慈悲（五15 ） 。 Observe how God answered the prayer by graciously working on the people's hearts, the leaders first, and then the people generally.如何遵守上帝的回答祈祷宽宏大量工作在老百姓的心坎上，领导人首先，然后一般人。 Shecanaiah (10:2), was a brave man in the attitude he took, for while his name does not appear in the subsequent list of offenders, yet those of his near relatives do (v. 26). shecanaiah （ 10时02分） ，这是一个勇敢的男子，在他上台的态度，而他的名字没有出现在随后的罪犯名单，但这些他的近亲属做（五26 ） 。
Note the phrase (v. 2): "There is hope in Israel concerning this thing."注意词组（五2 ） ： “是有希望的在以色列关于这件事” 。 Hope only, however, along the line of thorough repentance.只希望，然而，随着路线的彻底悔改之意。 Here is a text and subject-matter for a revival sermon.这里是一个文本和主题事项为复苏的讲道。 Note the radical step taken by the leaders (v. 6-8), and its prompt result (v. 9).注意：激进的一步所采取的领导人（五6-8 ） ，其迅速的结果（五9 ） 。 Also the judicious method of procedure as necessitated by the circumstances (vv. 10-17).也是明智的方法和程序，必要的情况下（ vv. 10月17日） 。 This justifies the belief that provision was made for the unlawful wives and children that were put away.这有理由相信，规定了非法妻子和孩子被放在远离。
Questions 1. 问题 1 。 Have you familiarized yourself with the Persian kings of this period?有你熟悉自己与波斯国王这段时间呢？ 2. 2 。 Who was Ezra?谁是以斯拉？ 3. 3 。 What is a "scribe"?什么是“刀” ？ 4. 4 。 How many were in Ezra's company of returning exiles?有多少人在以斯拉的公司返回的流亡者？ 5. 5 。 How was their strong faith shown?如何是他们的坚定信念显示？ 6. 6 。 What illustration of the progress of a revival is found in this lesson?什么说明的进展，复兴，是发现在这方面的教训呢？ 7. 7 。 What feature of Ezra's prayer most impresses you?有什么特点，以斯拉的祈祷，最深刻的印象，你呢？
I. ESDRAS THE MAN一，埃斯德拉斯该名男子
Esdras is a famous priest and scribe connected with Israel's restoration after the Exile.埃斯德拉斯是一位著名的神父和刀与以色列的恢复后流亡国外。 The chief sources of information touching his life are the canonical books of Esdras and Nehemias.行政信息来源谈到他的生命是典型的帐簿，埃斯德拉斯和内赫米亚斯。 A group of apocryphal writings is also much concerned with him, but they can hardly be relied upon, as they relate rather the legendary tales of a later age.一组是猜测的著作也很关心他，但他们难以依靠，因为它们涉及，而不是传奇故事，稍后的年龄。 Esdras was of priestly descent and belonged to the line of Sardoc (Ezra 7:1-5).埃斯德拉斯是priestly后裔，属于线sardoc （以斯拉7:1-5 ） 。 He styles himself "son of Saraias" (vii, 1), an expression which is by many understood in a broad sense, as purporting that Saraias, the chief priest, spoken of in 2 Kings 25:18-21, was one of Esdras's ancestors.他自称“儿子saraias ” （第七章， 1 ） ，表达了这是由许多广义的理解，本意是说， saraias ，行政司铎，谈到在2国王25:18-21 ，是一个埃斯德拉斯的祖先。 Nevertheless he is known rather as "the scribe" than as "priest": he was "a ready scribe [a scribe skilled] in the law of Moses", and therefore especially qualified for the task to which he was destined among his people.不过，他是众所周知的，而不是作为“刀”比“神父” ：他是“一个现成的刀[刀技术] ，在法律上的摩西” ，因此，尤其是有资格的任务，他是注定他的人。 The chronological relation of Esdras's work with that of Nehemias is, among the questions connected with the history of the Jewish Restoration, one of the most mooted.时序关系埃斯德拉斯的工作，与内赫米亚斯的是，其中的问题与犹太人历史的修复，其中最酝酿。 Many Biblical scholars still cling to the view suggested by the traditional order of the sacred text (due allowance being made for the break in the narrative -- Ezra 4:6-23), and place the mission of Esdras before that of Nehemias.许多圣经学者仍固守的看法，所提出的传统秩序的神圣文本（由于免税额，正在为打破在叙事-以斯拉4 :6-23） ，和地点的使命埃斯德拉斯之前的内赫米亚斯。 Others, among whom we may mention Professor Van Hoonacker of Louvain, Dr. TK Cheyne in England, and Professor CF Kent in America, to do away with the numberless difficulties arising from the interpretation of the main sources of this history, maintain that Nehemias's mission preceded that of Esdras.其他人，其中，我们可能提教授范hoonacker鲁汶博士，传统知识进益在英格兰，和教授比照肯特在美国，要取消与无数带来的困难，解释的主要来源这段历史，认为内赫米亚斯的使命之前，即埃斯德拉斯。 The former view holds that Esdras came to Jerusalem about 458 BC, and Nehemias first in 444 and the second time about 430 BC; whereas, according to the opposite opinion, Esdras's mission might have taken place as late as 397 BC However this may be, since we are here only concerned with Esdras, we will limit ourselves to summarizing the principal features of his life and work, without regard to the problems involved, which it suffices to have mentioned.前者的看法认为，埃斯德拉斯来到耶路撒冷约458年，内赫米亚斯首先在444和第二次约430年;而，根据相反的意见，埃斯德拉斯的使命可能已发生迟至公元前397然而，这可能是，既然我们是在这里只关注埃斯德拉斯，我们将限制自己总结的主要特点，他的生活和工作中，没有考虑到所涉及的问题，它足以提及。
Many years had elapsed after permission had been given to the Jews to return to Palestine; amidst difficulties and obstacles the restored community had settled down again in their ancient home and built a new temple; but their condition, both from the political and the religious point of view, was most precarious: they chafed under the oppression of the Persian satraps and had grown indifferent and unobservant of the Law.许多年过去了，许可后，已给予犹太人返回巴勒斯坦;中的困难和障碍，恢复社会安定下来，再次在其古老的主页和建立了新庙，但他们的条件，无论从政治和宗教点看来，是最不稳定的：他们chafed下压迫的波斯satraps ，并已成长漠不关心， unobservant的法律。 From Babylon, where this state of affairs was well known, Esdras longed to go to Jerusalem and use his authority as a priest and interpreter of the Law to restore things to a better condition.从巴比伦，这个国家的内政是人所共知的，埃斯德拉斯盼望已久的去耶路撒冷和使用他的权力，作为一名牧师和口译的法律，恢复的东西，到一个更好的条件。 He was in favour at the court of the Persian king; he not only obtained permission to visit Judea, but a royal edict clothing him with ample authority to carry out his purpose, and ample support from the royal treasury. ，他赞成在原讼法庭的波斯国王;他不仅获得了允许访问朱迪亚，但一个皇家法令，成衣，他有充分的权力，推行他的目的，和充分的支持，从英国皇家国库。 The rescript, moreover, ordered the satraps "beyond the river" to assist Esdras liberally and enacted that all Jewish temple officials should be exempt from toll, tribute, or custom.该rescript ，此外，下令satraps “超越河” ，以协助埃斯德拉斯宽松和所制定的所有犹太圣殿的官员，应获豁免收费，赞扬，或自定义。 "And thou, Esdras, appoint judges and magistrates, that they may judge all the people, that is beyond the river" (Ezra 7:25). “你，埃斯德拉斯，任命的法官和裁判官，法官，他们可能会在全体人民，这是超越河” （以斯拉7时25分） 。 Finally, the Law of God and the law of the king were alike to be enforced by severe penalties.最后，上帝律法和法律的国王分别都必须执行的严厉惩罚。 The edict left all Jews who felt so inclined free to go back to their own country.该法令左所有犹太人谁，所以倾向于认为，自由要回去自己的国家。 Some 1800 men, including a certain number of priests, Levites, and Nathinites, started with Esdras from Babylon, and after five months the company safely reached Jerusalem.一些1800名男子，包括一定数量的神父，利，和nathinites ，开始与埃斯德拉斯从巴比伦，和5个月后，该公司的安全达成了耶路撒冷。 Long-neglected abuses had taken root in the sacred city.长期被忽视的行为已深深根植于神圣的城市。 These Esdras set himself vigorously to correct, after the silver and gold he had carried from Babylon were brought into the Temple and sacrifices offered.这些埃斯德拉斯自己大力纠正后，银色和金色他进行了从巴比伦被带入庙和牺牲所提供的。 The first task which confronted him was that of dealing with mixed marriages.第一项任务，其中，面对他是处理与异族通婚。 Regardless of the Law of Moses, many, even the leading Jews and priests, had intermarried with the idolatrous inhabitants of the country.无论是法律，郑慕智，许多人，甚至领导的犹太人和牧师，曾intermarried与idolatrous该国居民。 Horror-stricken by the discovery of this abuse -- the extent of which was very likely unknown heretofore to Esdras -- he gave utterance to his feelings in a prayer which made such an impression upon the people that Sechenias, in their names, proposed that the Israelites should put away their foreign wives and the children born of them.恐怖受灾所发现的这种滥用-的程度，这是极有可能在此之前，以未知埃斯德拉斯-他给话语，他的感情，在祈祷，使这种印象后，人们认为，s e chenias，在他们的姓名，建议以色列人应该远离他们的外国妻子和子女。 Esdras seized his opportunity, and exacted from the congregation an oath that they would comply with this proposition.埃斯德拉斯检获他的机会，和exacted从聚集一誓言，他们将遵守这一命题。 A general assembly of the people was called by the princes and the ancients; but the business could not be transacted easily at such a meeting and a special commission, with Esdras at its head, was appointed to take the matter in hand.大会的人被称为由王子和古人，但业务不能交易很容易在这类会议和一个特别委员会，与埃斯德拉斯在其头部，被任命为采取此事在手。 For three full months this commission held its sessions; at the end of that time the "strange wives" were dismissed.为3个月，这充分委员会举行了会议;在去年底，当时的“奇怪的妻子”被驳回。
What was the outcome of this drastic measure we are not told; Esdras's memoirs are interrupted here.是什么的结果，这釜底抽薪，我们没有告诉;埃斯德拉斯的回忆录中是中断在这里。 Nor do we know whether, his task accomplished, he returned to Babylon or remained in Jerusalem.我们也不知道是否，他的任务完成，他回到巴比伦或留在耶路撒冷。 At any rate we find him again in the latter city at the reading of the Law which took place after the rebuilding of the walls.在任何率，我们发现他再次在后者的城市在读的法律发生后，重建的墙壁。 No doubt this event had rekindled the enthusiasm of the people; and to comply with the popular demand, Esdras brought the Book of the Law.毫无疑问，这一事件已燃起的积极性，人民的; ，并遵守与大众的需求，埃斯德拉斯带来的这本书的法律。 On the first day of the seventh month (Tishri), a great meeting was held "in the street that was before the watergate", for the purpose of reading the Law.就第一天的第七个月（提斯利） ，一个伟大举行了一次会议， “在大街上，这是前水”为目的的读法。 Standing on a platform, Esdras read the book aloud "from the morning until midday".常委会对一个平台，埃斯德拉斯阅读书籍高喊： “从早上到中午， ” 。 At hearing the words of the Law, which they had so much transgressed, the congregation broke forth into lamentations unsuited to the holiness of the day; Nehemias therefore adjourned the assembly.在听证会的话，法律，他们这么多transgressed ，聚集，突破，提出了到悲叹不适应神圣的一天;内赫米亚斯因此押后大会。 The reading was resumed on the next day by Esdras, and they found in the Law the directions concerning the feast of the Tabernacles.该读的是恢复对第二天埃斯德拉斯，他们发现，在法律上的指示，关于这个节日的tabernacles 。 Thereupon steps were at once taken for the due celebration of this feast, which was to last seven days, from the fifteenth to the twenty-second day of Tishri.于是步骤，在一旦采取适当的庆祝这一节日，这是最近7天，从第十五到20 -第二天提斯利。 Esdras continued the public reading of the Law every day of the feast; and two days after its close a strict fast was held, and "they stood, and confessed their sins, and the iniquities of their fathers" (Nehemiah 9:2).埃斯德拉斯继续公众读该法的每一天的节日;两天后，其密切严格的快举行， “他们站在，并交代他们的罪孽，和不公正，他们父辈” （尼希米记9时02分） 。 There was a good opportunity to renew solemnly the covenant between the people and God.有一个很好的机会，再次郑重盟约，两国人民和上帝。 This covenant pledged the community to the observance of the Law, the abstention from intermarriage with heathens, the careful keeping of the Sabbath and of the feasts, and to various regulations agreed to for the care of the Temple, its services, and the payment of the tithes.这个公约的承诺，社会遵守法律规定，投弃权票，从通婚与heathens ，精心饲养安息日和的节日，以及各项管理规定，同意为照顾庙，其服务，并支付该tithes 。 It was formally recited by the princes, the Levites, and the priests, and signed by Nehemias and chosen representatives of the priests, the Levites, and the people (strange as it may appear, Esdras's name is not to be found in the list of the subscribers -- Nehemiah 10:1-27).这是正式背诵由王子，利，和神父，并签署了由内赫米亚斯和选出的代表的祭司，利，和人民的（奇怪，因为它可能会出现，埃斯德拉斯的名称不被发现，在清单订户-尼希米记1 0:1-27） 。 Henceforth no mention whatever is made of Esdras in the canonical literature.今后没有提及，无论是取得的埃斯德拉斯在典型文学作品。 He is not spoken of in connection with the second mission of Nehemias to Jerusalem, and this has led many to suppose that he was dead at the time.他是没有发言的他涉嫌与第二的使命内赫米亚斯到耶路撒冷，这已导致许多人认为，他死在时间。 In fact both the time and place of his death are unknown, although there is on the banks of the Tigris, near the place where this river joins the Euphrates, a monument purporting to be Esdras's tomb, and which, for centuries, has been a place of pilgrimage for the Jews.事实上，双方的时间和地点，他的死因不明，虽然有对银行的底格里斯河，近的地方，这河加入幼发拉底河，一座丰碑，本意是要埃斯德拉斯的墓，其中，数百年来，一直是地方朝拜的圣地，犹太人。
Esdras's role in the restoration of the Jews after the exile left a lasting impression upon the minds of the people.埃斯德拉斯的作用在恢复犹太人后，流亡留下了持久的印象后，人们的思想。 This is due mostly to the fact that henceforth Jewish life was shaped on the lines laid down by him, and in a way from which, in the main, it never departed.这主要是由于这一事实，即犹太人的生活从此形成对行所订下的他，并在方式来自其中，在主要的，它从未离开。 There is probably a great deal of truth in the tradition which attributes to him the organization of the synagogues and the determination of the books hallowed as canonical among the Jews.有可能是大量的真理，在传统的属性向他组织的犹太教堂和决心的书籍神圣的作为典型之间的犹太人。 Esdras's activity seems to have extended still further.埃斯德拉斯的活动，似乎有延长，仍然进一步。 He is credited by the Talmud with having compiled "his own book" (that is to say Esd.-Nehem.), "and the genealogies of the book of Chronicles as far as himself" (Treat. "Baba bathra", 15a).他是记入由塔木德经与汇编“ ，他自己的书” （即说esd. - nehem ） ， “和族谱的书，方志，据他自己” （ treat. “巴巴bathra ” ， 15A条） 。 Modern scholars, however, differ widely as to the extent of his literary work: some regard him as the last editor of the Hexateuch, whereas, on the other hand, his part in the composition of Esdras-Nehemias and Paralipomenon is doubted.现代学者，不过，大相径庭的程度，以他的文学作品：有些把他作为最后的编辑器的hexateuch ，而在另一方面，他的一部分，在组成埃斯德拉斯-内赫米亚斯和paralipomenon是毋庸置疑的。 At any rate, it is certain that he had nothing to do with the composition of the so-called Third and Fourth books of Esdras.在任何速率，可以肯定的是，他已完全没有与组成了所谓第三次和第四次的帐簿，埃斯德拉斯。 As is the case with many men who played an important part at momentous epochs in history, in the course of time Esdras's personality and activity assumed, in the minds of the people, gigantic proportions; legend blended with history and supplied the scantiness of information concerning his life; he was looked upon as a second Moses to whom were attributed all institutions which could not possibly be ascribed to the former.的情况一样，与许多男人谁发挥的重要组成部分，在重大的时代在历史上，在这个过程中的时间埃斯德拉斯的个性和活动的假设，在人们的思想，巨大的比例;混纺的传说与历史提供了scantiness资料他的生命，他是研究后，作为第二郑慕智的人是由于所有的机构，不可能归因于前者。 According to Jewish traditions, he restored from memory -- an achievement little short of miraculous -- all the books of the Old Testament, which were believed to have perished during the Exile; he likewise replaced, in the copying of Holy Writ, the old Phoenician writing by the alphabet still in use.根据犹太人的传统，他恢复记忆-成就不大短期的奇迹-所有的帐簿，旧约，其中相信有灭亡期间流亡，他同样取代，在复制的神圣令状，旧腓尼基书面字母表仍在使用中。 Until the Middle Ages, and even the Renaissance, the crop of legendary achievements attributed to him grew up; it was then that Esdras was hailed as the organizer of the famous Great Synagogue -- the very existence of which seems to be a myth -- and the inventor of the Hebrew vocal signs.直到中世纪，甚至文艺复兴运动，作物的传奇成就归因于他成长起来的;当时，埃斯德拉斯被誉为组织者著名的伟大的犹太教堂-非常的存在，这似乎是一个神话-和发明者希伯来文声乐的迹象。
II.二。 THE BOOKS OF ESDRAS帐簿埃斯德拉斯
Not a little confusion arises from the titles of these books.不小的混乱源自职称这些书籍。 Esdras A of the Septuagint is III Esdras of St. Jerome, whereas the Greek Esdras B corresponds to I and II Esdras of the Vulgate, which were originally united into one book.埃斯德拉斯一的septuagint是三埃斯德拉斯圣杰罗姆，而希腊埃斯德拉斯b对应的I和II埃斯德拉斯的武加大，这原本是美国成一本书。 Protestant writers, after the Geneva Bible, call I and II Esdras of the Vulgate respectively Ezra and Nehemiah, and III and IV Esdras of the Vulgate respectively I and II Esdras.新教作家，后在日内瓦的圣经，要求I和II埃斯德拉斯的武加大，分别以斯拉和尼希米记，第三和第四埃斯德拉斯的武加大分别为I和II埃斯德拉斯。 It would be desirable to have uniformity of titles.这将是可取的有统一的名称。 We shall follow here the terminology of St. Jerome.我们应遵循这里的术语圣杰罗姆。
I Esdras i埃斯德拉斯
(Gr. Esdras B, first part; AV Ezra). （ gr.埃斯德拉斯b ，第一部分;的AV以斯拉） 。 As remarked above, this book formed in the Jewish canon, together with II Esdras, a single volume.正如上文所述，这本书的形成，在犹太佳能，连同第二埃斯德拉斯，单卷。 But Christian writers of the fourth century adopted the custom -- the origin of which is not easy to assign -- of considering them as two distinct works.但基督教作家的第四个世纪通过自定义-的起源，这是不容易的转让-考虑到他们为两个不同的工程。 This custom prevailed to such an extent that it found its way even into the Hebrew Bible, where it has remained in use.这一习俗盛行的这种程度，它找到了自己的方式，甚至到希伯来语圣经，它仍然在使用。 On the other hand, the many and close resemblances undeniably existing between Esd.-Neh.在另一方面，许多相似之处，无可否认，密切彼此之间的现有esd. - neh 。 and Par., and usually accounted for by unity of authorship, have suggested that possibly all these books formed, in the beginning, one single volume, for which the title of "Ecclesiastical Chronicle of Jerusalem" has been proposed as fairly expressing its contents.和杆，和通常占团结的作者，曾建议，可能所有这些书籍的形成，在开始时，一单卷，其中“称号教会纪事报的耶路撒冷”已经提出了作为公平的表达其内容。 Should these books be regarded as independent, or as parts of a larger work?应这些书籍被视为独立的，或作为部分的一个较大的工作呢？ There is little discussion as to the union of I and II Esdras, which may well be considered as a single book.有很少讨论，以联盟的I和II埃斯德拉斯，这可能被视为一个单一的图书。 As to the opinion holding Esd.-Neh.至于民意控股esd. - neh 。 and Par.和相提并论。 to be only one work, although it seems gaining ground among Biblical students, yet it is still strongly opposed by many who deem its arguments unable to outweigh the evidence in the opposite direction.必须只有一个工作，虽然它似乎获得地面之间的圣经学生，但它仍是强烈反对，许多谁认为其论据无法得不偿失的证据，在相反的方向。 We should not expect to find in I Esdras, any more than in II Esdras, a complete account of the events connected with the Restoration, even a complete record of the lives of Esdras and Nehemias.我们不应该期望找到在I埃斯德拉斯，任何多在二埃斯德拉斯，一个完整的交代事件与恢复，即使是一个完整的纪录，生命埃斯德拉斯和内赫米亚斯。 The reason for this lies in the author's purpose of simply narrating the principal steps taken in the re-establishment of the theocracy in Jerusalem.这种情况的原因，在于作者的目的，简单地叙述主要采取的步骤，重新建立神在耶路撒冷。 Thus, in two parallel parts, our book deals因此，在两个平行的部分，我们的图书交易
with the return of the Jews under the leadership of Zorobabel;与返回犹太人的领导下， zorobabel ;
with the return of another band commanded by Esdras.与返回另一个乐队指挥埃斯德拉斯。
In the former, with the decree of Cyrus (i, 1-4) and the enumeration of the most prominent members of the caravan (ii), we read a detailed account of the rebuilding of the Temple and its successful completion, in spite of bitter opposition (iii-iv).在前者，与法令赛勒斯（一， 1-4 ）和所列举的最突出的成员组成的大篷车（二） ，我们宣读了一份详细交代重建庙宇和其成功地完成，尽管有惨痛的反对党（三-四） 。 The events therein contained cover twenty-one years (536-515).事件载有包括二十一年（ 536-515 ） 。 The latter part deals with facts belonging to a much later date (458 or 397).后者部分涉及的事实，属于一个更晚的日期（ 458或397 ） 。 Opening with the decree of Artaxerxes (vii) and the census of the members of the party, it briefly relates the journey across the desert (viii), and gives all the facts connected with the enforcement of the law concerning marriages with foreign women (ix-x).开放与法令artaxerxes （七）和普查的成员党，它简略涉及的跨洲之旅沙漠（八） ，并给出了全部事实，涉嫌与执法有关婚姻与外国妇女（九- x ）的。
I Esd. i公共服务电子化计划。 is a compilation the various parts of which differ in nature, in origin, and even in language.是一个汇编各部分的不同性质，但在原产地，甚至在语言上。 At least three of the parts may be recognized:至少有三个部分，有可能确认：
the personal memoirs of Esdras (vii, 27-ix, 15);个人回忆录埃斯德拉斯（七， 27 -九， 15 ） ;
lists very likely taken from public documents (ii, 1-70; vii, 1-5);名单很可能采取从公开的文件（二， 1-70 ;第七， 1月5日） ;
Aramaic writings (iv, 7-vi, 18; vii, 12-26), supposed with some probability to be a portion of "a more comprehensive history of the restored community" (Stade).阿拉姆语的著作（四，七-六， 18岁;七， 12月26日） ，假定与一些概率是一个部分“一个更全面的历史还原的社区” （比赛） 。
These the compiler put together into the present shape, adding, of course, now and then some remarks of his own, or some facts borrowed from sources otherwise unknown to us.这些编译器放在一起到目前的形状，加入，当然，现在和当时的一些言论，他自己的，或一些事实，借来的来源，否则不知道我们。 This compilatory character does not, as some might believe, lessen in any way the high historical value of the work.这编纂的性质，并不如一些人可能相信，减轻以任何方式高的历史价值的工作。 True, the compiler was very likely not endowed with a keen sense of criticism, and he has indiscriminatingly transcribed side by side all his sources "as if all were alike trustworthy" (LW Batten); but we should not forget that he has preserved for us pages of the highest value; even those that might be deemed of inferior trustworthiness are the only documents available with which to reconstruct the history of those times; and the compiler, even from the standpoint of modern scientific research, could hardly do anything more praiseworthy than place within our reach, as he did, the sources of information at his disposal.诚然，编译器很可能不是天赋与敏锐的批评，他indiscriminatingly转录并排所有他的消息来源“ ，如果所有的人都值得信赖” （龙运腾） ;但我们不应该忘记了他保存我们的页面的最高值;即使那些可能被视为劣势的可信性是唯一可用的文档与重建的历史，那些倍;和编译器，即使从现代的立场，科研，难以做任何事更值得称道比的地方，我们达到像他那样，信息来源，在他的处置。 The composition of the work has long been attributed without discussion to Esdras himself.组成的工作，一直以来，归因于没有讨论埃斯德拉斯自己。 This view, taught by the Talmud, and still admitted by scholars of good standing, is, however, abandoned by several modern Biblical students, who, although their opinions are widely at variance on the question of the date, fairly agree, nevertheless, that the book is later than 330 BC这种观点认为，教授由塔木德，和仍然承认，学者良好的信誉，是，不过，被遗弃的几个现代圣经的学生，谁，虽然他们的意见，广泛差异，对问题的日期，相当同意，不过，这本书是不迟于公元前330
II Esdras二埃斯德拉斯
See the Book of Nehemiah.看到尼希米记。
III Esdras三埃斯德拉斯
(Gr. Esdras A; Protestant writers, I Esdras) Although not belonging to the Canon of the Sacred Scriptures, this book is usually found, ne prorsus intereat, in an appendix to the editions of the Vulgate. （ gr.埃斯德拉斯;新教作家，我埃斯德拉斯）虽然不属于佳能的神圣的经文，这本书是通常发现，氦氖prorsus intereat ，在附录版本的武加大。 It is made up almost entirely from materials existing in canonical books.这是弥补了几乎完全从材料中存在的典型的书籍。 The following scheme will show sufficiently the contents and point out the canonical parallels:以下计划将显示足够的内容和指出，典型的平行线：
III Esdras, i and II Par., xxxv, xxxvi -- History of the Kingdom of Juda from the great Passover of Josias to the Captivity.三埃斯德拉斯，我和二杆，三十五，三十六-历史的王国j uda从大逾越节的j osias向圈养。
III Esdras, ii, 1-15 (Greek text, 14) and I Esdras, i -- Cyrus's decree.三埃斯德拉斯，二， 1月15日（希腊文， 14 ） ，而我埃斯德拉斯，我-赛勒斯的法令。 Return of Sassabasar.返回sassabasar 。
III Esdras, ii, 16 (Gr. 15)-31 (Gr. 25) and I Esdras, iv, 6-24 -- Opposition to the rebuilding of the Temple.三埃斯德拉斯，二， 16 （ gr. 15 ） -31 （ gr. 25 ） ，而我埃斯德拉斯，四， 6月24日-反对重建庙宇。
III Esdras, iii, 1-v, 6 -- Original portion.三埃斯德拉斯，三，一-五，六-原来的部分。 Story of the three pages.故事的三个页面。 Return of Zorobabel.返回zorobabel 。
III Esdras, v, 7-46 (Gr. 45) and I Esdras, ii -- List of those returning with Zorobabel.三埃斯德拉斯，五， 7-46 （ gr. 45 ） ，而我埃斯德拉斯，第二期-名单，那些返回与z orobabel。
III Esdras, v, 47 (Gr. 46)-73 (Gr. 70) and I Esdras, iii, 1-iv, 5 -- Altar of holocausts.三埃斯德拉斯，五， 47 （ gr. 46 ） -73 （ gr. 70 ） ，而我埃斯德拉斯，三，一-四，五-祭坛大屠杀。 Foundation of the Temple laid.基础庙奠定了基础。 Opposition.反对。
III Esdras, vi, vii and I Esdras, v, vi -- Completion of the Temple.三埃斯德拉斯，六，七，我埃斯德拉斯，五，六-完成庙。
III Esdras, viii, 1-ix, 36 and I Esdras, vii-x -- Return of Esdras.三埃斯德拉斯，第八章， 1至第九， 36和我埃斯德拉斯，第七章- X的-返回埃斯德拉斯。
III Esdras, ix, 37-56 (Gr. 55) and II Esdras, vii, 73-viii, 12 -- Reading of the Law by Esdras.三埃斯德拉斯，第九章， 37-56 （ gr. 55岁）和二埃斯德拉斯，七， 73八， 12 -读法律埃斯德拉斯。
The book is incomplete, and breaks off in the middle of a sentence.这本书是不完整的，而且休息过，在中东的一个句子。 True, the Latin version completes the broken phrase of the Greek; but the book in its entirety probably contained also the narrative of the feast of Tabernacles (Nehemiah 8).诚然，拉丁美洲版本完成了破碎的短语，希腊，但本书的全部内容，也可能是叙事的住棚节（尼希米记8 ） 。 A very strange feature in the work is its absolute disregard of chronological order; the history, indeed, runs directly backwards, mentioning first Artaxerxes (ii, 16-31), then Darius (iii-v, 6), finally Cyrus (v, 7-73).一个很奇怪的特点，在工作中是绝对不顾顺序;的历史，事实上，直接违背了倒退，提的第一artaxerxes （二， 16日至31 ） ，然后大流士（三-五，六月） ，最后赛勒斯（五， 7-73 ） 。 All this makes it difficult to detect the real object of the book and the purpose of the compiler.这一切都使人们难以发现真正的目的，这本书的目的和编译器。 It has been suggested that we possess here a history of the Temple from the time of Josias down to Nehemias, and this view is well supported by the subscription of the old Latin version.曾有人建议，我们拥有在这里的历史，庙从时间的josias下降到内赫米亚斯，这种看法是十分支持认购旧拉丁美洲的版本。 Others suppose that, in the main, the book is rather an early translation of the chronicler's work, made at a time when Par., Esdras, and Neh.其他假设，在主要的，这本书是相当早期翻译的chronicler的工作，取得了在的时候，杆，埃斯德拉斯， neh 。 still formed one continuous volume.仍然形成一个连续的量。 Be this as it may, there seems to have been, up to St. Jerome, some hesitation with regard to the reception of the book into the Canon; it was freely quoted by the early Fathers, and included in Origen's "Hexapla".这样，因为它可能，似乎已，圣杰罗姆，有些犹豫就接待这本书到佳能，这是自由所引述的早期的父亲，并包括在俄的“ hexapla ” 。 This might be accounted for by the fact that III Esd.这可能是按事实，即三，公共服务电子化计划。 may be considered as another recension of canonical Scriptures.可被视为另一recension典型经文。 Unquestionably our book cannot claim to be Esdras's work.毫无疑问，我们的书不能自称为埃斯德拉斯的工作。 From certain particulars, such as the close resemblance of the Greek with that of the translation of Daniel, some details of vocabulary,etc., scholars are led to believe that III Esd.从某些细节，如密切相似，希腊与的翻译丹尼尔，一些细节，词汇等，学者，领导认为，三，公共服务电子化计划。 was compiled, probably in Lower Egypt, during the second century BC Of the author nothing can be said except, perhaps, that the above-noted resemblance of style to Dan.汇编，大概会在较低的埃及，在西元前二世纪的作者无关，可以说是除，或许，即上述指出，相似的风格，以丹。 might incline one to conclude that both works are possibly from the same hand.可能倾向于一得出结论认为，这两个工程可能是由同一手。
IV Esdras四埃斯德拉斯
Such is the title of the book in most Latin manuscripts; the (Protestant) English apocrypha, however, give it as II Esdras, from the opening words: "The second book of the prophet Esdras".这是图书的书名，在大多数拉美手稿; （新教）英语apocrypha ，不过，给它作为第二埃斯德拉斯，从开放的话： “第二本书的先知埃斯德拉斯” 。 Modern authors often call it the Apocalypse of Esdras.现代作家常常要求它的启示埃斯德拉斯。 This remarkable work has not been preserved in the original Greek text; but we possess translations of it in Latin, Syriac, Arabic (two independent versions), Ethiopian, and Armenian.这个了不起的工作没有保存在原来的希腊文，但我们拥有的翻译，它在拉丁美洲，叙利亚文，阿拉伯文（两个独立的版本） ，埃塞俄比亚，和亚美尼亚。 The Latin text is usually printed in the appendix to the editions of the Vulgate; but these editions miss seventy verses between vii, 35, and vii, 36.拉丁美洲的文本通常是印在附录版本的武加大，但这些版本小姐70韵文之间的第七章， 35条，和第七章， 36 。 The missing fragment, which was read in the other versions, was discovered in a Latin manuscript by RL Bensly, in 1874, and has been since repeatedly printed.失踪的片段，这是阅读，在其他版本中，被发现在一个拉丁美洲的手稿，由研究部主管bensly ，于1874年，并一直以来，多次印刷。 In the Latin the book is divided into sixteen chapters.在拉丁美洲这本书分为16章。 The two opening (i, ii) and the two concluding (xv, xvi) chapters, however, which are not to be found in the Eastern translations, are unhesitatingly regarded by all as later additions, foreign to the primitive work.两个开放（ Ⅰ ， Ⅱ ）和两个结论（十五，十六）章，不过，这是不被发现，在东部翻译，是毫不迟疑地把所有作为后来增补，外国向原始的工作。
The body of the Fourth Book, the unity of which appears to be unquestionable, is made up of seven visions which Esdras is supposed to have seen at Babylon, the thirtieth year after the destruction of Jerusalem (the date given is wrong by about a century).正文第四本书，团结，其中似乎是不容置疑的，是成立的7愿景，其中埃斯德拉斯是要看到在巴比伦，第三十一年后销毁耶路撒冷（日期，由于是错误的约一个世纪） 。
In the first vision (iii, 1-v, 20), Esdras is lamenting over the affliction of his people.在第一视觉（三，一-五， 20 ） ，埃斯德拉斯是慨叹超过折磨他的人民。 Why does not God fulfil his promises?为什么不履行他的上帝的承诺？ Is not Israel the elect nation, and better, despite her "evil heart", than her heathen neighbours?是不是以色列的选举的国家，和更好的，尽管她的“邪恶的心” ，比她heathen邻国？ The angel Uriel chides Esdras for inquiring into things beyond his understanding; the "prophet" is told that the time that is past exceeds the time to come, and the signs of the end are given him.天使乌利尔chides埃斯德拉斯为探讨的东西，他无法理解; “先知”是说的时间是在过去超过今后一个时期，和的迹象，年底是给了他。
In another vision (v, 21-vi, 34), he learns, with new signs of the end, why God "doeth not all at once".在另一视野（五， 21 -六， 34岁） ，他得知，与新的迹象，最后，为什么上帝“ doeth并不是所有的一次” 。
Then follows (vi, 35-ix, 25) a glowing picture of the Messianic age.然后如下（六， 35 -九， 25 ）光辉的图片的弥赛亚的年龄。 "My son" shall come in his glory, attended by those who did not taste death, Moses, Henoch, Elias, and Esdras himself; they shall reign 400 years, then "my son" and all the living shall die; after seven days of "the old silence", the Resurrection and the Judgment. “我的儿子”应来在他的荣耀，出席了由这些谁没有品味死亡，郑慕智，过敏性，埃利亚斯，埃斯德拉斯自己;它们应统治四百年，那么“我的儿子”和所有的生活应模具;后七天“旧的沉默” ，复活和判断。
Next (ix, 26-x, 60) Esdras beholds, in the appearance of a woman mourning for her son who died on his wedding day, an apocalyptic description of the past and future of Jerusalem.明年（九， 26 - X的， 60岁）埃斯德拉斯beholds ，在出现一名女子的哀悼她的儿子死亡，谁对他的婚礼一天，世界末日说明过去和耶路撒冷的未来。
This vision is followed by another (xi, 1-xii, 39) representing the Roman Empire, under the figure of an eagle, and by a third (xiii) describing the rise of the Messianic kingdom.这一远景是其次的另一个（十一， 1 - 12 ， 39 ）代表罗马帝国，根据数字，一个老鹰球，和由第三方（十三）描述崛起的弥赛亚英国。
The last chapter (xiv) narrates how Esdras restored the twenty-four books of the Old Testament that were lost, and wrote seventy books of mysteries for the wise among the people.最后一章（十四）叙述了如何埃斯德拉斯恢复了2004年的帐簿，旧约被丢失，写下了70书籍的奥秘，为明智的在人民中间。
The Fourth Book of Esdras is reckoned among the most beautiful productions of Jewish literature.第四本书的埃斯德拉斯估计，其中最美丽的制作犹太文学。 Widely known in the early Christian ages and frequently quoted by the Fathers (especially St. Ambrose), it may be said to have framed the popular belief of the Middle Ages concerning the last things.众所周知，在早期基督教的年龄和经常引述的父亲（尤其是圣刘汉铨） ，它可说是已制定民间信仰的中世纪关于去年的事情。 The liturgical use shows its popularity.礼仪使用表明，其受欢迎程度。 The second chapter has furnished the verse Requiem æternam to the Office of the Dead (24-25), the response Lux perpetua lucebit sanctis tuis of the Office of the Martyrs during Easter time (35), the introit Accipite jucunditatem for Whit-Tuesday (36-37), the words Modo coronantur of the Office of the Apostles (45); in like manner the verse Crastine die for Christmas eve, is borrowed from xvi, 53.第二章提供了诗歌安魂曲æternam到办公室死亡（ 24-25 ） ，反应勒克斯perpetua lucebit sanctis tuis的办公室烈士在复活节的时间（ 35 ） ， introit accipite jucunditatem为白衣-周二（ 36-37段） ，换言之产生方式coronantur的办公室使徒（ 45 ） ;一样的方式在诗歌crastine模具圣诞节前夕，是借来的，从十六， 53 。 However beautiful and popular the book, its origin is shrouded in mystery.然而美丽和流行的这本书，其产地是笼罩在神秘的。 The introductory and concluding chapters, containing evident traces of Christianity, are assigned to the third century (about AD 201-268).介绍和总结章节，含有明显的痕迹，基督教，被分配到三世纪（约广告201-268 ） 。 The main portion (iii-xiv) is undoubtedly the work of a Jew -- whether Roman, or Alexandrian, or Palestinian, no one can tell; as to its date, authors are mostly widely at variance, and all dates have been suggested, from 30 BC to AD 218; scholars, however, seem to rally more and more around the year AD 97.主要部分（三-十四）无疑是工作的犹太人-无论是罗马，还是亚历山大，还是巴勒斯坦人，没有人可以告诉，至于它的日期，作者大多是广泛的差异，以及所有的日期已建议，从30年代到广告218条;学者，不过，似乎更加紧密地团结在更靠近今年的广告97 。
Publication information Written by Charles L. Souvay.出版信息的书面查尔斯研究苏韦。 Transcribed by Sean Hyland.转录由Sean海仑。 The Catholic Encyclopedia, Volume V. Published 1909.天主教百科全书，货量五出版的1909年。 New York: Robert Appleton Company.纽约：罗伯特阿普尔顿公司。 Nihil Obstat, May 1, 1909. nihil obstat ， 1909年5月1日。 Remy Lafort, Censor.的Remy lafort ，检查员。 Imprimatur. imprimatur 。 +John M. Farley, Archbishop of New York +约翰米farley ，大主教of New York所
Also called the second Book of Esdras (Ezra), is reckoned both in the Talmud and in the early Christian Church, at least until the time of Origen, as forming one single book with Esdras, and St. Jerome in his preface (ad Dominionem et Rogatianum), following the example of the Jews, still continues to treat it as making one with the Book of Esdras.此外，所谓的第二本书的埃斯德拉斯（以斯拉） ，估计无论是在塔木德和在早期基督教教堂，至少直至的时候，俄，形成一个单一的图书埃斯德拉斯，和圣杰罗姆在他的前言（广告dominionem等rogatianum ） ，效法犹太人，仍继续把它当作决策与一本书的埃斯德拉斯。 The union of the two in a single book doubtless has its origin in the fact that the documents of which the Books of Esdras and Nehemiah are composed, underwent compilation and redaction together at the hands probably, as most critics think, of the author of Paralipomenon about BC 300.联盟这两个在一个单一的图书，无疑有其原产地在事实的文件，其中的帐簿埃斯德拉斯和尼希米记组成，经历了汇编和节录一起在手中，可能，因为大部分的批评者认为，作者paralipomenon约公元前300 。 The separation of the Book of Nehemiah from that of Esdras, preserved in our editions, may in its turn be justified by the consideration that the former relates in a distinct manner the work accomplished by Nehemiah, and is made up, at least in the great part, from the authentic memoirs of the principal figure.分离的尼希米记从，即埃斯德拉斯，保存在我们的版本，可能会在其之交的理由是考虑到前者涉及在一个独特的方式所完成的工作尼希米记，并弥补了，至少在大的一部分，从真实的回忆录中主要的数字。 The book comprises three sections:这本书分三个部分：
Section I (Chapters 1-6);第一节（ 1-6章） ;
Section II (Chapters 7-13:3);第二节（第一章7-13:3 ） ;
Section III (Chapter 13:4 - Chapter 31).第三节（章13点04分-第3 1章） 。
Sections I and III will be treated first, and section II, which raises special literary problems, will be discussed at the end.第一节和第三节，将处理第一，第二节，这引起了特别的文学问题，将讨论在去年底。
SECTION I: CHAPTERS 1-6第一节：章节1-6
(1) comprises the account, written by Nehemiah himself, of the restoration of the walls of Jerusalem. （ 1 ）组成的帐户，以书面，由尼希米记自己，恢复的墙壁耶路撒冷。 Already in the reign of Xerxes (BC 485-65), and especially during the first half of the reign of Artaxerxes I (BC 465-24), the Jews had attempted, but with only partial success, to rebuild the walls of their capital, a work, up to then, never sanctioned by the Persian kings (see Ezra 4:6-23).已经在统治xerxes （公元前485-65 ） ，尤其是在上半年的统治artaxerxes我（公元前465-24 ） ，犹太人曾试图，但只是局部的成功，重建的墙壁，他们的资本一项工作，直至然后，从来没有受到波斯国王（见以斯拉4:6-23 ） 。 In consequence of the edict of Artaxerxes, given in I Esd., iv, 18-22, the enemies of the Jews at Jerusalem forcibly stopped the work (ibid., 23) and pulled down a part of what had already been accomplished.在后果，该法令的artaxerxes ，由于在I公共服务电子化，四， 18日至22日，敌人的犹太人在耶路撒冷强行停止工作（同上， 23 ）和拉低的一部分是什么已经完成。
(2) With these events the beginning of the Book of Nehemiah is connected. （ 2 ）与这些事件的开头部分尼希米记接通。